13-15

बहिरन्तः च भूतानाम् अचरम् चरम् एव च ।
सूक्ष्मत्वात् तदविज्ञेयम् दूरस्थम् चान्तिके च तत् ॥ १५ ॥

bahirantaH ca bhUtAnAm acaram caram eva ca |
sUkSmatvAt tadavijJeyam dUrastham cAntike ca tat || 15 ||

तत् [tat] This pure Self बहिः [bahiH] is outside अन्तः च [antaH ca] and inside भूतानाम् [bhUtAnAm] all beings. चरम् [caram] It moves अचरम् [acaram] while being unmoved. तत् अविज्ञेयम् [tat avijJeyam] It is not recognized सूक्ष्मत्वात् [sUkSmatvAt] because it is subtle. दूरस्थम् च [dUrastham ca] Even while being far away, तत् [tat] the Self अन्तिकम् [antikam] is close by.

In its liberated state, the Self is rid of the elements - being free from all forms of solids, liquids, gasses, energy and space, the Self has no body. It is then outside of all bodies. It can choose to be inside any body it wishes, as said in छन्दोग्य [chandogya] , 8-12-3: ‘it plays and enjoys, passing time with friends’.

By nature, it isn’t bound by space and time - it is unmoved. When it owns a body, it moves about.

We do not recognize the Self, even though it is present in our body. That’s because it is extremely subtle. Though it is endowed with every capability and all knowledge, those who are bound to this world do not recognize it as being distinct from their bodies.

This Shloka ends by saying: ‘Even while being far away, the Self is close by’.

The Self seems a far reach to those who aren’t capable of the virtues described before (13-7-11). For example, someone with a sense of superiority is far from realizing the Self, even though it is present in their own body.

Those with the virtues described in the same shlokas (13-7-11), like those without a sense of superiority would find the Self close by, right within their grasp.